Daniel’s Prayer for His People 9 1 b In the first year of c Darius the son of Ahasuerus, by descent a d Mede, who was made king over the realm of the e Chaldeans— 2 in the first year of his reign, I, Daniel, perceived in the books the number of years that, according to f the word of the Lord to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years. 3 Then I turned my face to the Lord God, seeking him by g prayer and pleas for mercy with fasting and sackcloth and ashes. 4 I prayed to the Lord my God and h made confession, saying, i “O Lord, the i great and awesome God, who j keeps covenant and steadfast love with those who love him and keep his commandments, 5 k we have sinned and done wrong and acted wickedly l and rebelled, turning aside from your commandments and rules. 6 m We have not listened to n your servants the prophets, who spoke in your name to o our kings, our princes, and our fathers, and to all the people of the land. 7 To you, p O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, q those who are near and q those who are far away, in r all the lands to which you have driven them, because of s the treachery that they have committed against you. 8 To us, O Lord , belongs open shame, to our kings, to our princes, and to our fathers, because k we have sinned against you. 9 t To the Lord our God belong mercy and forgiveness, for we have rebelled against him 10 m and have not obeyed the voice of the Lord our God by walking in his laws, which he set before us by n his servants the prophets. 11 u All Israel has transgressed your law and turned aside, v refusing to obey your voice. w And the curse and oath x that are written in the Law of y Moses the servant of God have been poured out upon us, because k we have sinned against him. 12 He has confirmed his words, which he spoke against us and against z our rulers who ruled us, 1 by a bringing upon us a great calamity. b For under the whole heaven there has not been done anything like what has been done against Jerusalem. 13 x As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the Lord our God, c turning from our iniquities and gaining insight by your truth. 14 d Therefore the Lord has kept ready the calamity and has brought it upon us, e for the Lord our God is righteous in all the works that he has done, and f we have not obeyed his voice. 15 And now, O Lord our God, who brought your people out of the land of Egypt g with a mighty hand, and h have made a name for yourself, as at this day, i we have sinned, we have done wickedly. 16 “O Lord, j according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, k your holy hill, l because for our sins, and for m the iniquities of our fathers, n Jerusalem and your people have become o a byword among all who are around us. 17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, 1 p make your face to shine upon q your sanctuary, which is desolate. 18 r O my God, incline your ear and hear. Open your eyes and see s our desolations, and t the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. 19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. u Delay not, v for your own sake, O my God, because t your city and w your people are called by your name.” Gabriel Brings an Answer 20 x While I was speaking and praying, confessing my sin and the sin of my people Israel, and presenting my plea before the Lord my God for y the holy hill of my God, 21 while I was speaking in prayer, the man z Gabriel, whom I had seen in the vision at the first, a came to me in swift flight at b the time of the evening sacrifice. 22 c He made me understand, speaking with me and saying, “O Daniel, I have now come out to give you d insight and understanding. 23 e At the beginning of your pleas for mercy a word went out, f and I have come to tell it to you, for g you are greatly loved. Therefore consider the word h and understand the vision. The Seventy Weeks 24 i “Seventy weeks 1 are decreed about your people and j your holy city, to finish k the transgression, to put an end to sin, l and to atone for iniquity, m to bring in everlasting righteousness, to seal both vision and prophet, and n to anoint a most holy place. 2 25 o Know therefore and understand that p from the going out of the word to restore and q build Jerusalem to the coming of an r anointed one, a s prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again 1 with squares and moat, t but in a troubled time. 26 And after the sixty-two weeks, an anointed one shall u be cut off and shall have nothing. And the people of the prince who is to come v shall destroy the city and the sanctuary. w Its 1 end shall come with a flood, x and to the end there shall be war. y Desolations are decreed. 27 And he shall make a strong covenant with many for one week, 1 and for half of the week he shall put an end to sacrifice and offering. z And on the wing of abominations shall come one who makes desolate, until a the decreed end is poured out on the desolator.”
9 1 בִּשְׁנַ֣ת אַחַ֗ת לְדָרְיָ֛וֶשׁ בֶּן ־ אֲחַשְׁוֵר֖וֹשׁ מִזֶּ֣רַע מָדָ֑י אֲשֶׁ֣ר הָמְלַ֔ךְ עַ֖ל מַלְכ֥וּת כַּשְׂדִּֽים ׃ 2 בִּשְׁנַ֤ת אַחַת֙ לְמָלְכ֔וֹ אֲנִי֙ דָּֽנִיֵּ֔אל בִּינֹ֖תִי בַּסְּפָרִ֑ים מִסְפַּ֣ר הַשָּׁנִ֗ים אֲשֶׁ֨ר הָיָ֤ה דְבַר ־ יְהוָה֙ אֶל ־ יִרְמִיָ֣ה הַנָּבִ֔יא לְמַלֹּ֛אות לְחָרְב֥וֹת יְרוּשָׁלִַ֖ם שִׁבְעִ֥ים שָׁנָֽה ׃ 3 וָאֶתְּנָ֣ה אֶת ־ פָּנַ֗י אֶל ־ אֲדֹנָי֙ הָֽאֱלֹהִ֔ים לְבַקֵּ֥שׁ תְּפִלָּ֖ה וְתַחֲנוּנִ֑ים בְּצ֖וֹם וְשַׂ֥ק וָאֵֽפֶר ׃ 4 וָֽאֶתְפַּֽלְלָ֛ה לַיהוָ֥ה אֱלֹהַ֖י וָאֶתְוַדֶּ֑ה וָאֹֽמְרָ֗ה אָנָּ֤א אֲדֹנָי֙ הָאֵ֤ל הַגָּדוֹל֙ וְהַנּוֹרָ֔א שֹׁמֵ֤ר הַבְּרִית֙ וְֽהַחֶ֔סֶד לְאֹהֲבָ֖יו וּלְשֹׁמְרֵ֥י מִצְוֺתָֽיו ׃ 5 חָטָ֥אנוּ וְעָוִ֖ינוּ והרשענו 1 וּמָרָ֑דְנוּ וְס֥וֹר מִמִּצְוֺתֶ֖ךָ וּמִמִּשְׁפָּטֶֽיךָ ׃ 6 וְלֹ֤א שָׁמַ֙עְנוּ֙ אֶל ־ עֲבָדֶ֣יךָ הַנְּבִיאִ֔ים אֲשֶׁ֤ר דִּבְּרוּ֙ בְּשִׁמְךָ֔ אֶל ־ מְלָכֵ֥ינוּ שָׂרֵ֖ינוּ וַאֲבֹתֵ֑ינוּ וְאֶ֖ל כָּל ־ עַ֥ם הָאָֽרֶץ ׃ 7 לְךָ֤ אֲדֹנָי֙ הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים כַּיּ֣וֹם הַזֶּ֑ה לְאִ֤ישׁ יְהוּדָה֙ וּלְיוֹשְׁבֵ֣י יְרֽוּשָׁלִַ֔ם וּֽלְכָל ־ יִשְׂרָאֵ֞ל הַקְּרֹבִ֣ים וְהָרְחֹקִ֗ים בְּכָל ־ הָֽאֲרָצוֹת֙ אֲשֶׁ֣ר הִדַּחְתָּ֣ם שָׁ֔ם בְּמַעֲלָ֖ם אֲשֶׁ֥ר מָֽעֲלוּ ־ בָֽךְ ׃ 8 יְהוָ֗ה לָ֚נוּ בֹּ֣שֶׁת הַפָּנִ֔ים לִמְלָכֵ֥ינוּ לְשָׂרֵ֖ינוּ וְלַאֲבֹתֵ֑ינוּ אֲשֶׁ֥ר חָטָ֖אנוּ לָֽךְ ׃ 9 לַֽאדֹנָ֣י אֱלֹהֵ֔ינוּ הָרַחֲמִ֖ים וְהַסְּלִח֑וֹת כִּ֥י מָרַ֖דְנוּ בּֽוֹ ׃ 10 וְלֹ֣א שָׁמַ֔עְנוּ בְּק֖וֹל יְהוָ֣ה אֱלֹהֵ֑ינוּ לָלֶ֤כֶת בְּתֽוֹרֹתָיו֙ אֲשֶׁ֣ר נָתַ֣ן לְפָנֵ֔ינוּ בְּיַ֖ד עֲבָדָ֥יו הַנְּבִיאִֽים ׃ 11 וְכָל ־ יִשְׂרָאֵ֗ל עָֽבְרוּ֙ אֶת ־ תּ֣וֹרָתֶ֔ךָ וְס֕וֹר לְבִלְתִּ֖י שְׁמ֣וֹעַ בְּקֹלֶ֑ךָ וַתִּתַּ֨ךְ עָלֵ֜ינוּ הָאָלָ֣ה וְהַשְּׁבֻעָ֗ה אֲשֶׁ֤ר כְּתוּבָה֙ בְּתוֹרַת֙ מֹשֶׁ֣ה עֶֽבֶד ־ הָֽאֱלֹהִ֔ים כִּ֥י חָטָ֖אנוּ לֽוֹ ׃ 12 וַיָּ֜קֶם אֶת ־ דבריו 1 ׀ אֲשֶׁר ־ דִּבֶּ֣ר עָלֵ֗ינוּ וְעַ֤ל שֹֽׁפְטֵ֙ינוּ֙ אֲשֶׁ֣ר שְׁפָט֔וּנוּ לְהָבִ֥יא עָלֵ֖ינוּ רָעָ֣ה גְדֹלָ֑ה אֲשֶׁ֣ר לֹֽא ־ נֶעֶשְׂתָ֗ה תַּ֚חַת כָּל ־ הַשָּׁמַ֔יִם כַּאֲשֶׁ֥ר נֶעֶשְׂתָ֖ה בִּירוּשָׁלִָֽם ׃ 13 כַּאֲשֶׁ֤ר כָּתוּב֙ בְּתוֹרַ֣ת מֹשֶׁ֔ה אֵ֛ת כָּל ־ הָרָעָ֥ה הַזֹּ֖את בָּ֣אָה עָלֵ֑ינוּ וְלֹֽא ־ חִלִּ֜ינוּ אֶת ־ פְּנֵ֣י ׀ יְהוָ֣ה אֱלֹהֵ֗ינוּ לָשׁוּב֙ מֵֽעֲוֺנֵ֔נוּ וּלְהַשְׂכִּ֖יל בַּאֲמִתֶּֽךָ ׃ 14 וַיִּשְׁקֹ֤ד יְהוָה֙ עַל ־ הָ֣רָעָ֔ה וַיְבִיאֶ֖הָ עָלֵ֑ינוּ כִּֽי ־ צַדִּ֞יק יְהוָ֣ה אֱלֹהֵ֗ינוּ עַל ־ כָּל ־ מַֽעֲשָׂיו֙ אֲשֶׁ֣ר עָשָׂ֔ה וְלֹ֥א שָׁמַ֖עְנוּ בְּקֹלֽוֹ ׃ 15 וְעַתָּ֣ה ׀ אֲדֹנָ֣י אֱלֹהֵ֗ינוּ אֲשֶׁר֩ הוֹצֵ֨אתָ אֶֽת ־ עַמְּךָ֜ מֵאֶ֤רֶץ מִצְרַ֙יִם֙ בְּיָ֣ד חֲזָקָ֔ה וַתַּֽעַשׂ ־ לְךָ֥ שֵׁ֖ם כַּיּ֣וֹם הַזֶּ֑ה חָטָ֖אנוּ רָשָֽׁעְנוּ ׃ 16 אֲדֹנָ֗י כְּכָל ־ צִדְקֹתֶ֙ךָ֙ יָֽשָׁב ־ נָ֤א אַפְּךָ֙ וַחֲמָ֣תְךָ֔ מֵעִֽירְךָ֥ יְרוּשָׁלִַ֖ם הַר ־ קָדְשֶׁ֑ךָ כִּ֤י בַחֲטָאֵ֙ינוּ֙ וּבַעֲוֺנ֣וֹת אֲבֹתֵ֔ינוּ יְרוּשָׁלִַ֧ם וְעַמְּךָ֛ לְחֶרְפָּ֖ה לְכָל ־ סְבִיבֹתֵֽינוּ ׃ 17 וְעַתָּ֣ה ׀ שְׁמַ֣ע אֱלֹהֵ֗ינוּ אֶל ־ תְּפִלַּ֤ת עַבְדְּךָ֙ וְאֶל ־ תַּ֣חֲנוּנָ֔יו וְהָאֵ֣ר פָּנֶ֔יךָ עַל ־ מִקְדָּשְׁךָ֖ הַשָּׁמֵ֑ם לְמַ֖עַן אֲדֹנָֽי ׃ 18 הַטֵּ֨ה אֱלֹהַ֥י ׀ אָזְנְךָ֮ וּֽשֲׁמָע֒ פקחה 1 עֵינֶ֗יךָ וּרְאֵה֙ שֹֽׁמְמֹתֵ֔ינוּ וְהָעִ֕יר אֲשֶׁר ־ נִקְרָ֥א שִׁמְךָ֖ עָלֶ֑יהָ כִּ֣י ׀ לֹ֣א עַל ־ צִדְקֹתֵ֗ינוּ אֲנַ֨חְנוּ מַפִּילִ֤ים תַּחֲנוּנֵ֙ינוּ֙ לְפָנֶ֔יךָ כִּ֖י עַל ־ רַחֲמֶ֥יךָ הָרַבִּֽים ׃ 19 אֲדֹנָ֤י ׀ שְׁמָ֙עָה֙ אֲדֹנָ֣י ׀ סְלָ֔חָה אֲדֹנָ֛י הַֽקֲשִׁ֥יבָה וַעֲשֵׂ֖ה אַל ־ תְּאַחַ֑ר לְמַֽעֲנְךָ֣ אֱלֹהַ֔י כִּֽי ־ שִׁמְךָ֣ נִקְרָ֔א עַל ־ עִירְךָ֖ וְעַל ־ עַמֶּֽךָ ׃ 20 וְע֨וֹד אֲנִ֤י מְדַבֵּר֙ וּמִתְפַּלֵּ֔ל וּמִתְוַדֶּה֙ חַטָּאתִ֔י וְחַטַּ֖את עַמִּ֣י יִשְׂרָאֵ֑ל וּמַפִּ֣יל תְּחִנָּתִ֗י לִפְנֵי֙ יְהוָ֣ה אֱלֹהַ֔י עַ֖ל הַר ־ קֹ֥דֶשׁ אֱלֹהָֽי ׃ 21 וְע֛וֹד אֲנִ֥י מְדַבֵּ֖ר בַּתְּפִלָּ֑ה וְהָאִ֣ישׁ גַּבְרִיאֵ֡ל אֲשֶׁר֩ רָאִ֨יתִי בֶחָז֤וֹן בַּתְּחִלָּה֙ מֻעָ֣ף בִּיעָ֔ף נֹגֵ֣עַ אֵלַ֔י כְּעֵ֖ת מִנְחַת ־ עָֽרֶב ׃ 22 וַיָּ֖בֶן וַיְדַבֵּ֣ר עִמִּ֑י וַיֹּאמַ֕ר דָּנִיֵּ֕אל עַתָּ֥ה יָצָ֖אתִי לְהַשְׂכִּילְךָ֥ בִינָֽה ׃ 23 בִּתְחִלַּ֨ת תַּחֲנוּנֶ֜יךָ יָצָ֣א דָבָ֗ר וַאֲנִי֙ בָּ֣אתִי לְהַגִּ֔יד כִּ֥י חֲמוּד֖וֹת אָ֑תָּה וּבִין֙ בַּדָּבָ֔ר וְהָבֵ֖ן בַּמַּרְאֶֽה ׃ 24 שָׁבֻעִ֨ים שִׁבְעִ֜ים נֶחְתַּ֥ךְ עַֽל ־ עַמְּךָ֣ ׀ וְעַל ־ עִ֣יר קָדְשֶׁ֗ךָ לְכַלֵּ֨א הַפֶּ֜שַׁע ולחתם 1 חטאות 2 וּלְכַפֵּ֣ר עָוֺ֔ן וּלְהָבִ֖יא צֶ֣דֶק עֹֽלָמִ֑ים וְלַחְתֹּם֙ חָז֣וֹן וְנָבִ֔יא וְלִמְשֹׁ֖חַ קֹ֥דֶשׁ קָֽדָשִֽׁים ׃ 25 וְתֵדַ֨ע וְתַשְׂכֵּ֜ל מִן ־ מֹצָ֣א דָבָ֗ר לְהָשִׁיב֙ וְלִבְנ֤וֹת יְרֽוּשָׁלִַ֙ם֙ עַד ־ מָשִׁ֣יחַ נָגִ֔יד שָׁבֻעִ֖ים שִׁבְעָ֑ה וְשָׁבֻעִ֞ים שִׁשִּׁ֣ים וּשְׁנַ֗יִם תָּשׁוּב֙ וְנִבְנְתָה֙ רְח֣וֹב וְחָר֔וּץ וּבְצ֖וֹק הָעִתִּֽים ׃ 26 וְאַחֲרֵ֤י הַשָּׁבֻעִים֙ שִׁשִּׁ֣ים וּשְׁנַ֔יִם יִכָּרֵ֥ת מָשִׁ֖יחַ וְאֵ֣ין ל֑וֹ וְהָעִ֨יר וְהַקֹּ֜דֶשׁ יַ֠שְׁחִית עַ֣ם נָגִ֤יד הַבָּא֙ וְקִצּ֣וֹ בַשֶּׁ֔טֶף וְעַד֙ קֵ֣ץ מִלְחָמָ֔ה נֶחֱרֶ֖צֶת שֹׁמֵמֽוֹת ׃ 27 וְהִגְבִּ֥יר בְּרִ֛ית לָרַבִּ֖ים שָׁב֣וּעַ אֶחָ֑ד וַחֲצִ֨י הַשָּׁב֜וּעַ יַשְׁבִּ֣ית ׀ זֶ֣בַח וּמִנְחָ֗ה וְעַ֨ל כְּנַ֤ף שִׁקּוּצִים֙ מְשֹׁמֵ֔ם וְעַד ־ כָּלָה֙ וְנֶ֣חֱרָצָ֔ה תִּתַּ֖ךְ עַל ־ שֹׁמֵֽם ׃ פ
Daniel's faithful prayer receives a glorious answer Introduction Both parts of this chapter raise the question: do we actually interpret the OT in light of the NT, or do we interpret the NT in light of the OT? T he apostles and Jesus themselves, and the faithful church ever since, do the latter. E.g., you worship on a Sunday. Or are we inconsistent? Significance of allusions and language [An iron curtain/shaken not stirred/cloak and dagger/a mole] 9.1-19 Daniel confesses the sins of his people and prays for mercy Background: Jeremiah 25.11-14 , seventy years. In the same year Cyrus issued his decree, Gabriel appeared to Daniel. Indicating that 70 years are over. Covenant language, covenant background. By the way, we're back in Hebrew again - from chapter 8 (another reason to see 7 as cosmic/global, and then 8 as a worked example). YHWH's name again and again all of a sudden, the holy hill, and much more. v18-19 the appeal to the name, is the appeal to the covenant; to the architecture! [cf marriage illustration of covenant architecture] Authorised history of the OT in summary. v6. The rescue, the giving of the law/covenant. Then the lawyers of God making the case again and again. Amidst the writings of what the covenant life looks like. v6 the supremacy of the Word of God. This is in part why Jesus goes to John the baptist; God's King is endorsed by the final prophet. Jesus the final 'lawyer', as well as final priest and king. v11 join dots back to Deuteronomy 27-28 , and similar Leviticus chapters. Your city - ie the seat of your rule. Your place. Your hill - ie your kingdom. The throneroom of the kingdom. Who will ascend the holy hill? In summary, Daniel's prayer represents the whole OT in miniature; you are faithful, but your people are faithless. What can be done? How can God keep his good promises? How does this apply to us? Continuity and discontinuity [cf phone/mobile; foetus/neonate; mail/email]. All Christians have to land somewhere on this [eg worship on Sundays]. Question is, how accurately are we following the NT's handling of the OT? Root of the issue is this: when OT refers to 'Israel', does that equate to a) the church today, or b) political Israel today? Or, is Jesus the great hub of continuity and discontinuity? Daniel a type of Christ in this priestly prayer. cf Moses interceding, or Abraham interceding. But Jesus is the Righteous High Priest who prays this prayer on behalf of his people, and then offers his own blood! v7 to you belongs righteousness and to us open shame. But our Lord of mercy, at the cross, says, 'I will take the shame, and you will take the righteousness'. He is the true Israel who has exhausted all the curses and secured the blessings. So we are righteous because we are in him. We are covenant-keepers since we are in Christ. So those trusting in Jesus have no fear of curses. But there is certainly the loving refining through discipline and suffering. But, the true church exists within the wider visible church. People professing to follow Christ without actually being united to Christ by living faith. To them there isn't some sliding scale of more or fewer blessings/curses, but the Word of Jesus on the last day, 'I never knew you'. This is how to understand Revelation 2-3, for instance. Certainly, the church exists within a wider culture which is under God's judgement - but we already know that theologically (eg Romans 1). Given over to a hardening. How does corporate confession work today? So we can and we must plead for mercy. But this pleading is not on the basis of a covenant with England or Europe that God made. It's simply on the basis of his mercy. 9.20-27 Daniel's prayer is answered and he is given a glorious summary of how God will fulfil all his plans Dispensational system, this is a pillar. From this, develop the 7-year theory of tribulation, which starts when antichrist signs a peace treaty with Israel about the time of the secret rapture. Apparently a 'great parenthesis' - the church age - results from the supposed gap between 69th and 70th week. Take away this passage, and their interpretations of Revelation and the Olivet discourse fall apart. Ironic that they insert a gap here, when generally they insist on super-literal readings! From Gabriel again v24 the executive summary. Seventy sevens; not literal! Theological. Jubilee. Covenantal language - miss this, miss the significance. They key to this covenantal language with lots of 7s in it is Leviticus 25.1-4. The meaning of all these 'weeks' - literally 'sevens' is primarily theological, not 'calendrical' In Daniel 9 , the first seven (v25) comprises seven sabbatical years (49 in total), which constitute the jubilee - Leviticus 25.8 . This preceded the 50th year, in which liberty was to be proclaimed to all the land's inhabitants. Leviticus 25 and 26 underlie this. Covenantal language, sabbath language. Also, 9.24-27 follows the covenant administration pattern of Leviticus 26 . His prayer corresponds to the confession of 26.40, and the prophecy corresponds to the covenant restitution and renewal of 26.24ff. Also NB Leviticus 26.43 ; the time coming when the land will enjoy its sabbaths while it lies desolate without them. And 26.32-35. And 2 Chronicles 36.21 - written later and looking back - says this happened, and the land had its rest, to fulfill the 70 years. And the next verse talks of Cyrus. Cf Isaiah, mentions Cyrus ( Isaiah 44.28 ) when the time of redemption had begun. In the same year Cyrus issued his decree, Gabriel appeared to Daniel. Indicating that 70 years are over. But now 70 'weeks' begin. At the conclusion of the 70 weeks, beginning with Cyrus' decree, would come the anointed one. 'His mission would be to establish the new and everlasting covenant announced as the goal of the seventy weeks in the opening verse of the prophecy. In the course of his mission, he must undergo the violence of death, suffering on behalf of the "many"'. cf Isaiah 61.1 . cf Isaiah 61.2 ; to proclaim the year of the LORD's favour. The messiah would deliver captives and proclaim that the ultimate jubilee to which the 490 years had pointed had at long last arrived. So, behind the Anointed One of 9.24-27 is the suffering servant, who must be cut off from the land of the living. Cyrus has issued his decree, so now Gabriel tells Daniel that the new set of sabbatical years was about to begin. This time the goal was the realization of all the covenant blessings of the ultimate jubilee. So the total period of seventy sevens in 9.24-27 constitutes 10 jubilee eras, with the emphases falling on the ultimate jubilee to come after 490 years had passed; in other words, the messianic age. Which fits with the astonishingly wonderful summary: Finish trangression; end to sin; atone for iniquity; bring everlasting righteousness; seal vision/prophet; anoint a most holy one. This represents the fulfilment of all the covenants! In the new covenant, this is what we get! So here is a view of the old giving birth to the new. v24 gives the summary of things to be achieved during the Seventy sevens. 'These things must be completed during the 490 years so that the blessings will apply to God's people long after the prophecy is fulfilled. These are blessings enjoyed by God's people during the ultimate jubilee to follow.' Jesus as prophet, priest and king. v24 'to bring in everlasting righteousness' - through his obedience as final priest. 'To seal up vision and prophecy' - as final prophet (cf Acts 3.22 , Deuteronomy 18.15-16 ). And 'to anoint the most holy' - ie anointing of the messiah; the King. v25 - list of messianic and redemptive accomplishments. v26 - cut off - karat. Cutting rituals associated with covenants. v26 'and shall have nothing' not accurate. Instead, 'but not for himself'. He dies vicariously. v27 'confirm' a covenant (trans as 'make') is gbr; 'make strong'. It's not that he made a 'strong covenant', but that he 'made strong' a covenant. He made it prevail. Not a de novo covenant. But a covenant being confirmed, enforced, secured. 'In other words, the covenant being confirmed in the middle of the 70th week by the Anointed One was a covenant that already existed. This is a reference to the covenant of grace that God had previously made with Abraham and now was confirmed by Messiah on behalf of many (those redeemed by the suffering servant in Isa 53.12). This would entail all the blessings promised in v24, blessings ultimately secured by the shed blood and perfect righteousness of Jesus Christ.' More literal translation of v27 is: 1-69 the time from Cyrus (and Daniel's prayer here) and the return/rebuilding, up to the coming of Jesus. 69th seven: first half is Jesus' ministry. v27 elaborates v26. Makes strong the covenant with many, puts an end to sacrifice and offering. Remainder of v27 foresees the destruction of Jerusalem under Titus, AD70. So, the covenant in v27 should not at all surprise us. The subject, 'he' is not the prince/ruler who destroys (in v26), but the anointed one who is cut off! For this to be the case (ie, if this is talking about antichrist), there is a gap of 2,000 years between the 69th and 70th weeks. Hardly literal! So the anointed one makes a covenant with many in v27. v26 and 27 are synonymous; v27 repeats and elaborates v26. So events which occured 'after' the 69th week (v26) occur 'in' the 70th week (v27). v27. Christ's death put an end to sacrifices. From that moment, temple became desolate, and acceptable sacrifices ceased. The 'prince' who is to come was Titus, the Roman General, whose armies destroyed Jerusalem in AD70. He is the one who 'makes desolate' in v27b. So this is the promise of how the cup of God's covenant curses and wrath will be measured out - on the anointed one, and on the city. And how, once this is satisfied, everlasting righteousness; the jubilee of jubilees will be ushered in. So the final three and a half (note this, again), represents the church 'militant'; in the midst of Babylon: if Jesus was cut off in the middle of the 70th week, what about the last part (three and a half years) of the final sabbatical period before the jubilee? cf Revelation 12.14 ; a time, times, and half a time. 'The last week is the age of the church in the wilderness of the nations for a time, a times, and half a time ( Rev 12.14 ). Since the seventy weeks are ten jubilee eras that issue in the last jubilee, the seventieth week closes with angelic trumpeting of the earth's redemption and the glorious liberty of the children of God.' How to respond? Above all, with praise and worship for Jesus! Not preoccupation with the numbers. cf 1 Peter 1.10-12 Thankfulness for our extraordinary privilege There really is no more condemnation for those who are in Jesus. FCF: We are covenant breakers! Person of Jesus: the perfect covenant keeper! Work of Jesus: inaugurates a new covenant by fully satisfying the old. Union with Jesus: in him I am a covenant keeper. Conclusion He took the shame and desolation, in order to give us the righteousness. He was crucified on the hill of death, in order to secure our place on the holy hill. v7 to you belongs righteousness and to us open shame. But our Lord of mercy, at the cross, says, 'I will take the shame, and you will take the righteousness'. v17 for your own sake make your face shine upon your sanctuary, which is desolate. This was answered in the resurrection; the desolate body of Jesus was raised in life.